South of the city seven li there is a vih‚ra, called the Mah‚-vih‚ra, where three thousand monks reside. There had been among them a Sramana, of such lofty virtue, and so holy and pure in his observance of the disciplinary rules, that the people all surmised that he was an Arhat. When he drew near his end, the king came to examine into the point; and having assembled the monks according to rule, asked whether the bhikshu had attained to the full degree of Wisdom. They answered in the affirmative, saying that he was an Arhat. The king accordingly, when he died, buried him after the fashion of an Arhat, as the regular rules prescribed. Four or five li east from the vih‚ra there was reared a great pile of firewood, which might be more than thirty cubits square, and the same in height. Near the top were laid sandal, aloe, and other kinds of fragrant wood.
On the four sides of the pile they made steps by which to ascend it. With clean white hair-cloth, almost like silk, they wrapped the body round and round. They made a large carriage-frame, in form like our funeral car, but without the dragons and fishes.
At the time of the cremation, the king and the people, in multitudes from all quarters, collected together, and presented offerings of flowers and incense. While they were following the car to the burial-ground, the king himself presented flowers and incense. When this was finished, the car was lifted on the pile, all over which oil of sweet basil was poured, and then a light was applied. While the fire was blazing, every one, with a reverent heart, pulled off his upper garment, and threw it, with his feather-fan and umbrella, from a distance into the midst of the flames, to assist the burning. When the cremation was over, they collected and preserved the bones, and proceeded to erect a tope. F‚-hien had not arrived in time to see the distinguished Shaman alive, and only saw his burial.
At that time the king, who was a sincere believer in the Law of Buddha and wished to build a new vih‚ra for the monks, first convoked a great assembly. After giving the monks a meal of rice, and presenting his offerings on the occasion, he selected a pair of first-rate oxen, the horns of which were grandly decorated with gold, silver, and the precious substances. A golden plough had been provided, and the king himself turned up a furrow on the four sides of the ground within which the building was to be. He then endowed the community of the monks with the population, fields, and houses, writing the grant on plates of metal, to the effect that from that time onwards, from generation to generation, no one should venture to annul or alter it.
In this country F‚-hien heard an Indian devotee, who was reciting a SŻtra from the pulpit, say: "Buddha's alms-bowl was at first in Vais‚lÓ, and now it is in Gandh‚ra. After so many hundred years (he gave, when F‚-hien heard him, the exact number of years, but he has forgotten it), it will go to Western Tukh‚ra; after so many hundred years, to Khoten; after so many hundred years, to Kharachar; after so many hundred years, to the land of Han; after so many hundred years, it will come to Sinhala; and after so many hundred years, it will return to Central India. After that, it will ascend to the Tushita heaven; and when the Bodhisattva Maitreya sees it, he will say with a sigh, 'The alms-bowl of S‚kyamuni Buddha is come'; and with all the devas he will present to it flowers and incense for seven days. When these have expired, it will return to JambudvÓpa, where it will be received by the king of the sea n‚gas, and taken into his n‚ga palace. When Maitreya shall be about to attain to perfect Wisdom and become Buddha, it will again separate into four bowls, which will return to the top of mount Anna, whence they came. After Maitreya has become Buddha, the four deva kings will again think of the Buddha with their bowls as they did in the case of the previous Buddha. The thousand Buddhas of this Bhadra-kalpa, indeed, will all use the same alms-bowl; and when the bowl has disappeared, the Law of Buddha will go on gradually to be extinguished. After that extinction has taken place, the life of man will be shortened, till it is only a period of five years. During this period of a five years' life, rice, butter, and oil will all vanish away, and men will become exceedingly wicked. The grass and trees which they lay hold of will change into swords and clubs, with which they will hurt, cut, and kill one another. Those among them on whom there is blessing will withdraw from society among the hills; and when the wicked have exterminated one another, they will again come forth, and say among themselves, 'The men of former times enjoyed a very great longevity; but through becoming exceedingly wicked, and doing all lawless things, the length of our life has been shortened and reduced even to five years. Let us now unite together in the practice of what is good, cherishing a gentle and sympathizing heart, and carefully cultivating good faith and righteousness. When each one in this way practises that faith and righteousness, life will go on to double its length till it reaches eighty thousand years. When Maitreya appears in the world, and begins to turn the wheel of this Law, he will in the first place save those among the disciples of the Law left by the S‚kya who have quitted their families, and those who have accepted the three Refuges, undertaken the five Prohibitions and the eight Abstinences, and given offerings to the Three Precious Ones; secondly and thirdly, he will save those between whom and conversion there is a connection transmitted from the past.'" [1]
Such was the discourse, and F‚-hien wished to write it down as a portion of doctrine; but the man said, "This is taken from no SŻtra, it is only the utterance of my own mind."
[Footnote 1: That is, those whose Karma in the past should be rewarded by such conversion in the present.]
CHAPTER XL
~After Two Years F‚-hien Takes Ship for China~
F‚-hien abode in this country two years; and, in addition to his acquisitions in Patna, succeeded in getting a copy of the Vinaya-pitaka of the MahÓs‚sak‚h school; the DÓrgh‚gama and Samyukt‚gama SŻtras; and also the Samyukta-saŮchaya-pitaka;—all being works unknown in the land of Han. Having obtained these Sanscrit works, he took passage in a large merchantman, on board of which there were more than two hundred men, and to which was attached by a rope a smaller vessel, as a provision against damage or injury to the large one from the perils of the navigation. With a favorable wind, they proceeded eastward for three days, and then they encountered a great wind. The vessel sprang a leak and the water came in. The merchants wished to go to the smaller vessel; but the men on board it, fearing that too many would come, cut the connecting rope. The merchants were greatly alarmed, feeling their risk of instant death. Afraid that the vessel would fill, they took their bulky goods and threw them into the water. F‚-hien also took his pitcher and washing-basin, with some other articles, and cast them into the sea; but fearing that the merchants would cast overboard his books and images, he could only think with all his heart of Kwan-she-yin, and commit his life to the protection of the church of the land of Han, saying in effect, "I have travelled far in search of our Law. Let me, by your dread and supernatural power, return from my wanderings, and reach my resting-place!"